FOOTNOTES:

"By night storm of Narutaki broken,The scattered jewels, e'en the moon, it harbours."[50]

"Is there but that to prove wit?"—"How then with this one?"

"Tree leaves on Yamakawa's flood:The self, abandoned, does but drift—lo!"[51]

The priest threw up his hands. "Such stuff will never do! And this fellow considers himself educated!"

"Rain seen, impeded not to flow away;The snow breaks not the stem of willow green."[52]"Various and many though the ways of teaching be,There is but one true stroke of sword."[53]

"Rain seen, impeded not to flow away;The snow breaks not the stem of willow green."[52]

"Various and many though the ways of teaching be,There is but one true stroke of sword."[53]

Jubei gleamed most homicidally at his questioner. The priest only said—"A child has such by heart." And Jubei knew 'twas so, and was rebuked. Now he was in less haste:

"The heart, how judge it?An ink sketch of the breeze amid the pines."[54]

A shrug of the shoulders was the reward of this effort.

"Though barrier mount, the leafy mount, the inner mount, be dense with leafage;What e'er one wills, naught hinders."[55]

The priest shook his head as with grave indulgence to childhood's thoughts. Jubei burst into a rage. He turned to his sword-bearer, and laid hand on the weapon. The lad knelt with bowed head, uncertain whether the sword was to fall on himself or the visitor. Without paying the slightest attention to the hostile attitude the priest cut matters short. "Jubei Dono would question the priest's right to judge. Come now! The cleric's foolish head against the wits of Nippon's great man. O warrior, interpret!" A sign; and ink stone and poem paper (tanzaku) were put before him. Jubei in turn took the scroll in hand. He read:

"Tatazumuna, yukuna, modoruna, isuwaruna;Neruna, okiruna, shiru mo shiranu mo.""It neither stands still, nor goes forward, nor goes backward, nor remains as it is;It sleeps not, rises not: known or unknown."

"Tatazumuna, yukuna, modoruna, isuwaruna;Neruna, okiruna, shiru mo shiranu mo."

"It neither stands still, nor goes forward, nor goes backward, nor remains as it is;It sleeps not, rises not: known or unknown."

Jubei started with a bellow; and ended in a whisper. The retainers looked in each other's faces. Who was the maddest—their lord or the shabbybōzu? A long silence followed. Jubei no longer stood in grandiloquent pose. He squatted down beforethe ideographs. At last he said—"The poem contains much matter. Deign to allow time for the solution." His voice was gentle and courteous to this future victim of his intelligence. The priest nodded a genial assent. Before he withdrew Jubei gave emphatic orders as to ward and entertainment. The pleasures of anticipation, of solution of the poem and slicing of the cleric, must have compensation. His tread was slow and stately as he left the room; his looks were contained and thoughtful. The man of black robe was carried off to a better reception than so far experienced. With scorn he sent away the scanty meal of vegetable food; and ordered matters to his taste with a manner that none cared to obey, or dared to disobey.

Meanwhile Jubei started in on the poem. With the progress of his efforts ideas of his greatness disappeared. No matter what might be his skill with the sword—and the priest already had shown its limitations—his inexperience in literature was patent. Ah! If he could but win the head of this scurvy cleric. His mind now was totally removed from thoughts of himself. For two days and two nights he never closed his eyes, which were fastened on the infernal ideographs—palpably so full of a meaning he could not grasp. Then he was worn out. He went to sleep, and slept for a full twenty-four hours. On awaking he was a different being. The cobwebs of the mind were clean swept. Its vague shiftings had been brought to concentration—to thought. Now it was the household which was mad with joy. It was Jubei, lord of the manor, who sought interview with his saviour. Prostrate he gave thanks, apology for the poor entertainment; and expressed his hope and wish to keep always by him the holy man. Who was he—this man who had given him back mind and power of thought? Just then a messenger from his father, Tajima no Kami, was announced. Those assembled leaned forward at sight of the man in amazed prostration, first before his lord, then before the shabby old priest. "Takuan Oshō Sama at Yagyu! And yetthis Kyūtarō has made all speed to Yamato to make report of his lordship's coming." All fell on their faces, including Jubei. Takuan smiled, a little grimly. "The garb makes not the cleric. Jubei Dono will forgive the presence of the humble priest who now must leave him, pressed by affairs, none of which have been more important than the mission here." And leave he did—but ample gifts to the temple followed after. Jubei never could take his father's place close to the Shōgun's side. His one-time madness forbade assumption of such office. Indeed on rare occasions the mad fit again would threaten; but the infallible remedy was at hand. To Jubei's question Takuan had answered—"The meaning? The poem has none. If there had been verily Takuan would have lost his head. But find one, if you can." The joy of Tajima no Kami was completed by the return of his third son Matajurō, restored to normal health. Later this Matajurō became the famous Hida no Kami and successor to his father as the Shōgun's fencing master. Of these three men—more anon.[56]

FOOTNOTES:[1]Kwaidanmeans "Wonder Tale." The word is of general meaning, requiring limitation for the specific case.[2]Thego-kenin, for the most part; although somehatamoto, whose incomes ran as low as 300kokucould be classed with them. In English—cf. T.H. Gubbins—Trans. Asiatic Soc. of Japan, xv.[3]The hard palatable pickled yellowdaikon(radish).Nukamisozukéis a way station in its production by pickling in salt and bran.Nukamisozukéis better described than smelt.[4]Sanzu no Kawa—the river crossed by the dead; the Buddhist "Styx." Shide no Yama—the mountain to be crossed on the way to Hell, or to the judgment hall of its great king—Emma Dai-ō (Yama). All deserve, and get, some punishment in this nether world.[5]Near Meguro: scores of quaint figures, seated in tiers and meditation.[6]A famous Chinese book on military tactics. Prince Yoshitsuné, hero of the Gempei wars, served arduously for a glimpse of it. Cf.: Life of Benkei, vol. i, pp. 311 reg. Densuké refers to the three (san) stages of rice cooking.[7]Geishū-Aki province. For six months thedaimyōleft Edo to govern their fief in person. Their wives and families remained in Edo. The penalties at the barriers (Hakoné, for instance) were severe if the wife tried to get away (escape) from Edo.[8]The Japanese personal pronoun is used—in the first person only to obviate ambiguity in the sentence. Women use it more frequently than men. In the second person it is used to express emphasis, great familiarity, impertinence, or rebuke. The last two uses are frequent. Ordinarily the honorifics and the construction of the sentence take the place of these pronouns. Such at least seems to be the usage of thekōdanwriters, and in the present book the example has been followed, as far as possible. In a few instances the use of a pronoun will relieve the strain of a lengthy sentence or involved circumlocution in the western tongue. At times the closer style can be abandoned—as in the direct narration of the Tale of the Baryufu Kwannon. So also with the translations of thegidayuand thekōdanattached. These are for recitation. In the original the pronoun is rarely written in. But the literal translation of the honorifics would appear stilted. To westerners these are appellations; to the native they are indications.[9]The old Shimbashi station and its yards cover this site. "Tide limit"—a suggestive name.[10]Asakuji bugyōwas the official who had charge of the maintenance and construction of public works within thedaimyō'sfief.[11]A deep cutting through the hill. They are common features in Nippon. Many valleys are only accessible by a climb, unless mitigated by akiridōshi, or obviated by a tunnel. Kamakura, for instance, is accessible by land in no other way. Asahinakiridōshi: there are several others.[12]The description is curious. Writing fifty years ago Ryuō tells us these men no longer practised. His book is not readily met with and the passage in the original is worth preserving—"Kono sunegiri yatsu to iu wa tadaima de wa arimasen ga; makurajima no tabi ni asaura wo haki, sankeigyō no kyahan de, nagai no wo ippon sashi. Eh! Tō de o isogi de nai. Okata wa watakushi no mosu koyaku no kōnō wo kiite o motome nasai. Nukeba tamachiru nagai no yaiba da nure kami de mo kayo ni kireru, tadaima yatsu ga wo kiri chi wo tomete goran ni ireru; to maru de kiru yō desu ga ha (yaiba) no aru tokoro wa madzu no kata bakari de, moto no kata wa yaiba ga hiite aru yue, sono ha hiku no tokoro wo ude he ataru to suji ga tsuku bakari de kire washimasen ga, tanka ga kireru kara, chiwa taki-tsu se no gotoku nagareru. Chi ni wa sakarawazu ikusa naka ko wo mochiireba, sokuza ni todomaru nani mae kara todotteru no desu ga, hagyū da kara maru de chi ga tomaru yō ni micru kara, kono ho he hitotsu gai, kono ho he futatsu gai, to uremasu."—"Yotsuya Kwaidan," pp. 31-32.[13]One-fourth of aryō= 15 silver mommé = 872 grains Troy. Money had much greater purchasing value at that time as compared with the present days; perhaps 20 times, but adulteration of the coinage caused great variations.[14]The Machibugyō was judge and prosecutor (procurator or district attorney); the two offices being held by the same man. A court trial included both functions.Tengu, used below, is the long-nosed wood bogey. There is a note in Benkei, i, 260.[15]Thetawaraequals two-fifths of akoku. At present-day figures the stipend of Tamiya can be put at about 2000 yen; that of Itō Kwaiba, mentioned later, at 13,000 yen. The greatdaimyōwith incomes running into the hundreds of thousands ofkokuwere princes administering part of the public domain, with armies and an elaborate civil service to support. Even ahatamoto(minordaimyō, immediate vassals of the shōgun) of 10,000koku, such as Yagyū Tajima no Kami had a large train at his Edoyashikiand at his fief. The Daté House of Sendai, or the Maeda of Kaga, Etchū, and Echizen, are examples of the greater Tōzama, or lords independent in the administration of their fiefs. Labour, it is to be added, was cheap compared to food values. Taxes were heavy—ranging from 30 to 70 per cent. The middleman took his high fee. Yet sumptuary laws were necessary to prevent extravagance among the farming class. Some of them were rich men, especially in the better administered Tokugawa fiefs. The public works required of thedaimyō—especially the Tōzama—prevented a dangerous accumulation of resources, and sometimes almost ruined his subjects. Accurate measurements of income are not available. Thekokuofdaimyōincome has been placed as high as ten bushels. The present-daykokuequals 5.13 bushels. The price of rice ranges between 15-20 yen perkoku.[16]The title for all men of learning and professional attainments. The great medical doctor is "Sensei," the doctor of literature is "Sensei"—and the charlatan who peddles charms by the highway is "Sensei"—teacher.[17]A technical social expression—"I trouble you" or "with highest respect and consideration." Satuma = Satsuma-Jōfu, the grass cloth of fine quality woven and dyed in Loo-choo; narrow swords; all this (Momogawa) is an example of the earnest study thekōdanlecturers make of their subject. These delightful little expositions of dress and manner are frequent.[18]Rusuorrusuban= caretaker in the owner's absence. As often as not the wife is so regarded by the Japanese husband.[19]Reiganji, the great temple giving the name to the Reigan district of Fukagawa, is one of the many temples there found. The Jōshinji is close by.[20]A complicated checkers-chess like game.[21]There are nine of these stages of skill.[22]5.13 bushel. Income of thesamuraiclasses were so measured.[23]Kyara= nut gall, in Momogawa'skōdan. From the marriage to the expulsion of O'Iwa his treatment of the story is mainly followed. Ryuō slurs the marriage, but describes the persecution with great effect. The lines of treatment only diverge subsequently. Ryuō is to be preferred.[24]The monetarybuwas one-fourth theryō; theshūwas one-fourth the value of thebu. A hundredmon= onesen. To-day there are blind shampooers (and for massage) at 500mon= 5sen.[25]Of the Nichiren sect. The characters of the "Yotsuya Kwaidan" move within the circle of this Presbyterian cult:i.e., Presbyterian in its stiff attitude of hostility and superiority to all other sects. There is another Myōgyōji, neighbour to the Ten-ō shrine.[26]High sounding titles given to thegreat hetairae. The difference from the Greek world lay in their not being independent. They were confined to the houses of their owners. But these noted women were ransomed at times—even by great nobles. Thus Daté Tsunamune the 3rddaimyōof Sendai bought the famous Oiran Takao, weighing in the scales the woman against gold. In a fit of passion he killed her soon after, and had her body cast into the Edogawa.[27]"Hagurete mo mata afu michi ya hana no yama."[28]Theaodaishōis something of the nature of a black snake. Says Brinkley's Dict. "elaphis virgatus."[29]The term "Inkyō," already several times used, applies to a man who has retired from active life, leaving the management of the affairs of the House to the duly appointed heir and successor. A specified portion of the income is usually assigned for his maintenance, and forms a first lien, so to speak, on such return. The modernized law of Nippon does not permit assumption of this state before the age of fifty years, unless there be incapacitation such as necessitates retirement. In ancient days (pre-Meiji) there was no such limitation. Men often retired very early in life—from caprice, family intrigue, or for the freer management of their affairs. In the latter case they had more power and less responsibility; the latter falling on the heir and successor, perhaps still a mere child.Gois merely honorific.[30]"Awarase ya: Byōbu wa koi no taki sagari." The living carp strives to ascend the fall.[31]The old hag who lurks in the River of Souls, waylaying little children, robbing them of their clothes, and compelling them to construct huge piles of stones. Her counterfeit presentment (by Unkei) can be well seen at the Ennōji of Kamakura.[32]An ordinary disposition of these women; who often preferred their Edo lover to such lot.[33]Ototoi oidé: It is the salutation of the good Buddhist to the captured insect, thrown without and requested to return "the day before yesterday" = the Greek Kalends. As used above it is a gross insult to the person addressed.[34]Damask hill: the names taken by these greathetairaiwere most fanciful.[35]Next to the Ten-ō Jinja; not that of Samégabashi. To-day retired, neat and clean; without the dirty publicity of larger temples. It is a bit of country in crowded Yotsuya.[36]A young girl's method of fixing the hair; but Ryuō uses the term. Gohei are the paper strips used as offering. Usually attached to a short stick.[37]At the Gyōranji of Matsuzakachō in the Mita district of Tōkyō.[38]Sanzugawa:Yamamo nakereba,hashi mo nashi;shinde no tabiji hana wa nao nashi. Sanzugawa, the river crossed by the dead.[39]A fourth form of torture was suspension—an exaggerated infliction of "the lobster." These official forms are described by J. Carey Hall in the transactions of the Asiatic Society of Japan, vol. XLI., Part V. The native references are the "Tokugawa Seikei Shiryō," "Keizai Dai Hiroku," "Kōjiki Ruihi Horitsu-bu." Cf. article on Gōmon in the "Kokushi Dai Jiten." There were other forms. In the examination into the famous conspiracy of Yui Shōsetsu (1651 A.D.) no confession could be secured from Yoshida Hatsuémon. He was brought out, to find his thirteen-year-old son Hachitarō undergoing the torture of dropping water. At the last extremities the boy pleaded for mercy. His father drily told him to act thesamurai, and not to imperil the lives of others. It was different with Matsubayashi Chuya (really the last heir of the famous Chōsokabé House of Tosa). At sight of his old, white haired, white faced, jail wearied mother threatened with the fire torture, he did for her what he would not do for himself. The old woman willingly would have undergone the torture. Chuya's confession cost the lives of seventy-five men.[40]Hifumikwan (Tōkyō), Meiji 29th year 2nd month 15th day (28th March, 1896).[41]Mairase Sōrō: "I take the liberty of...." Brinkley's Dict. A purely formal expression used in the letters of women writers.[42]The three holy things—Buddha, his Law, the priesthood.[43]Another reading of the characters for Kikugorō—to the initiated.[44]"Top-bottom": the beautiful lozenge shaped X̅ dress of thesamuraiwhen on court service, or for other ceremony: full dress.[45]"Small fish boiled in soy in order to preserve it (named after Tsukudajima-Tōkyō—famous for its preparation)."—Brinkley's Dict.[46]Brown, with stripes—a favourite pattern with men and women.[47]Feast of the Dead. This festival is held in July—in the country in August, the old calendar seventh month.[48]Apparitional divine lord.[49]The expression is technical—"hitoban de mo o cha wo hikeba." All night a mere tea-server.[50][Narutaki no yoru no arashi ni kudakarete;Chiru tama goto ni tsuki zo yadoreru.][51][Yamakawa no nagare ni ko no ha shizumu tomo;Mi wo sutete koso ukabu se mo are.][52][Furu to miba tsumoranu saki ni haraekashi;Yuki ni wa orenu aoyagi no ito.][3][53][Sama Sama to oshie no michi mo ōkeredoUchikomu tokoro shin no ittō.][4][54][Kokoro to wa ikanaru mono wo iu yaran;Sumie ni kakitsu matsu kaze no oto.][5][55][Tsukubayama, Hayama, Nakayama, Shigeredomo;Omoiru ni wa mono mo sawarazu.][6][56]Cf.—"Araki Mataémon—Ueno Adauchi," by Masui Nanzan. There is little reason to believe that Jubei's madness was assumed, a rather extravagant explanation of the more than probable fact that his well-known travels were inspired by the Shōgun's government. Actual knowledge and inspection of the conditions and feelings in far-off Satsuma, made by an expert, was much desired. Okubo Hikozaémon also travelled as the Shōgun's private eye. Jubei undoubtedly found his reputation for one-time madness very useful, and played upon it.

[1]Kwaidanmeans "Wonder Tale." The word is of general meaning, requiring limitation for the specific case.

[2]Thego-kenin, for the most part; although somehatamoto, whose incomes ran as low as 300kokucould be classed with them. In English—cf. T.H. Gubbins—Trans. Asiatic Soc. of Japan, xv.

[3]The hard palatable pickled yellowdaikon(radish).Nukamisozukéis a way station in its production by pickling in salt and bran.Nukamisozukéis better described than smelt.

[4]Sanzu no Kawa—the river crossed by the dead; the Buddhist "Styx." Shide no Yama—the mountain to be crossed on the way to Hell, or to the judgment hall of its great king—Emma Dai-ō (Yama). All deserve, and get, some punishment in this nether world.

[5]Near Meguro: scores of quaint figures, seated in tiers and meditation.

[6]A famous Chinese book on military tactics. Prince Yoshitsuné, hero of the Gempei wars, served arduously for a glimpse of it. Cf.: Life of Benkei, vol. i, pp. 311 reg. Densuké refers to the three (san) stages of rice cooking.

[7]Geishū-Aki province. For six months thedaimyōleft Edo to govern their fief in person. Their wives and families remained in Edo. The penalties at the barriers (Hakoné, for instance) were severe if the wife tried to get away (escape) from Edo.

[8]The Japanese personal pronoun is used—in the first person only to obviate ambiguity in the sentence. Women use it more frequently than men. In the second person it is used to express emphasis, great familiarity, impertinence, or rebuke. The last two uses are frequent. Ordinarily the honorifics and the construction of the sentence take the place of these pronouns. Such at least seems to be the usage of thekōdanwriters, and in the present book the example has been followed, as far as possible. In a few instances the use of a pronoun will relieve the strain of a lengthy sentence or involved circumlocution in the western tongue. At times the closer style can be abandoned—as in the direct narration of the Tale of the Baryufu Kwannon. So also with the translations of thegidayuand thekōdanattached. These are for recitation. In the original the pronoun is rarely written in. But the literal translation of the honorifics would appear stilted. To westerners these are appellations; to the native they are indications.

[9]The old Shimbashi station and its yards cover this site. "Tide limit"—a suggestive name.

[10]Asakuji bugyōwas the official who had charge of the maintenance and construction of public works within thedaimyō'sfief.

[11]A deep cutting through the hill. They are common features in Nippon. Many valleys are only accessible by a climb, unless mitigated by akiridōshi, or obviated by a tunnel. Kamakura, for instance, is accessible by land in no other way. Asahinakiridōshi: there are several others.

[12]The description is curious. Writing fifty years ago Ryuō tells us these men no longer practised. His book is not readily met with and the passage in the original is worth preserving—"Kono sunegiri yatsu to iu wa tadaima de wa arimasen ga; makurajima no tabi ni asaura wo haki, sankeigyō no kyahan de, nagai no wo ippon sashi. Eh! Tō de o isogi de nai. Okata wa watakushi no mosu koyaku no kōnō wo kiite o motome nasai. Nukeba tamachiru nagai no yaiba da nure kami de mo kayo ni kireru, tadaima yatsu ga wo kiri chi wo tomete goran ni ireru; to maru de kiru yō desu ga ha (yaiba) no aru tokoro wa madzu no kata bakari de, moto no kata wa yaiba ga hiite aru yue, sono ha hiku no tokoro wo ude he ataru to suji ga tsuku bakari de kire washimasen ga, tanka ga kireru kara, chiwa taki-tsu se no gotoku nagareru. Chi ni wa sakarawazu ikusa naka ko wo mochiireba, sokuza ni todomaru nani mae kara todotteru no desu ga, hagyū da kara maru de chi ga tomaru yō ni micru kara, kono ho he hitotsu gai, kono ho he futatsu gai, to uremasu."—"Yotsuya Kwaidan," pp. 31-32.

[13]One-fourth of aryō= 15 silver mommé = 872 grains Troy. Money had much greater purchasing value at that time as compared with the present days; perhaps 20 times, but adulteration of the coinage caused great variations.

[14]The Machibugyō was judge and prosecutor (procurator or district attorney); the two offices being held by the same man. A court trial included both functions.Tengu, used below, is the long-nosed wood bogey. There is a note in Benkei, i, 260.

[15]Thetawaraequals two-fifths of akoku. At present-day figures the stipend of Tamiya can be put at about 2000 yen; that of Itō Kwaiba, mentioned later, at 13,000 yen. The greatdaimyōwith incomes running into the hundreds of thousands ofkokuwere princes administering part of the public domain, with armies and an elaborate civil service to support. Even ahatamoto(minordaimyō, immediate vassals of the shōgun) of 10,000koku, such as Yagyū Tajima no Kami had a large train at his Edoyashikiand at his fief. The Daté House of Sendai, or the Maeda of Kaga, Etchū, and Echizen, are examples of the greater Tōzama, or lords independent in the administration of their fiefs. Labour, it is to be added, was cheap compared to food values. Taxes were heavy—ranging from 30 to 70 per cent. The middleman took his high fee. Yet sumptuary laws were necessary to prevent extravagance among the farming class. Some of them were rich men, especially in the better administered Tokugawa fiefs. The public works required of thedaimyō—especially the Tōzama—prevented a dangerous accumulation of resources, and sometimes almost ruined his subjects. Accurate measurements of income are not available. Thekokuofdaimyōincome has been placed as high as ten bushels. The present-daykokuequals 5.13 bushels. The price of rice ranges between 15-20 yen perkoku.

[16]The title for all men of learning and professional attainments. The great medical doctor is "Sensei," the doctor of literature is "Sensei"—and the charlatan who peddles charms by the highway is "Sensei"—teacher.

[17]A technical social expression—"I trouble you" or "with highest respect and consideration." Satuma = Satsuma-Jōfu, the grass cloth of fine quality woven and dyed in Loo-choo; narrow swords; all this (Momogawa) is an example of the earnest study thekōdanlecturers make of their subject. These delightful little expositions of dress and manner are frequent.

[18]Rusuorrusuban= caretaker in the owner's absence. As often as not the wife is so regarded by the Japanese husband.

[19]Reiganji, the great temple giving the name to the Reigan district of Fukagawa, is one of the many temples there found. The Jōshinji is close by.

[20]A complicated checkers-chess like game.

[21]There are nine of these stages of skill.

[22]5.13 bushel. Income of thesamuraiclasses were so measured.

[23]Kyara= nut gall, in Momogawa'skōdan. From the marriage to the expulsion of O'Iwa his treatment of the story is mainly followed. Ryuō slurs the marriage, but describes the persecution with great effect. The lines of treatment only diverge subsequently. Ryuō is to be preferred.

[24]The monetarybuwas one-fourth theryō; theshūwas one-fourth the value of thebu. A hundredmon= onesen. To-day there are blind shampooers (and for massage) at 500mon= 5sen.

[25]Of the Nichiren sect. The characters of the "Yotsuya Kwaidan" move within the circle of this Presbyterian cult:i.e., Presbyterian in its stiff attitude of hostility and superiority to all other sects. There is another Myōgyōji, neighbour to the Ten-ō shrine.

[26]High sounding titles given to thegreat hetairae. The difference from the Greek world lay in their not being independent. They were confined to the houses of their owners. But these noted women were ransomed at times—even by great nobles. Thus Daté Tsunamune the 3rddaimyōof Sendai bought the famous Oiran Takao, weighing in the scales the woman against gold. In a fit of passion he killed her soon after, and had her body cast into the Edogawa.

[27]"Hagurete mo mata afu michi ya hana no yama."

[28]Theaodaishōis something of the nature of a black snake. Says Brinkley's Dict. "elaphis virgatus."

[29]The term "Inkyō," already several times used, applies to a man who has retired from active life, leaving the management of the affairs of the House to the duly appointed heir and successor. A specified portion of the income is usually assigned for his maintenance, and forms a first lien, so to speak, on such return. The modernized law of Nippon does not permit assumption of this state before the age of fifty years, unless there be incapacitation such as necessitates retirement. In ancient days (pre-Meiji) there was no such limitation. Men often retired very early in life—from caprice, family intrigue, or for the freer management of their affairs. In the latter case they had more power and less responsibility; the latter falling on the heir and successor, perhaps still a mere child.Gois merely honorific.

[30]"Awarase ya: Byōbu wa koi no taki sagari." The living carp strives to ascend the fall.

[31]The old hag who lurks in the River of Souls, waylaying little children, robbing them of their clothes, and compelling them to construct huge piles of stones. Her counterfeit presentment (by Unkei) can be well seen at the Ennōji of Kamakura.

[32]An ordinary disposition of these women; who often preferred their Edo lover to such lot.

[33]Ototoi oidé: It is the salutation of the good Buddhist to the captured insect, thrown without and requested to return "the day before yesterday" = the Greek Kalends. As used above it is a gross insult to the person addressed.

[34]Damask hill: the names taken by these greathetairaiwere most fanciful.

[35]Next to the Ten-ō Jinja; not that of Samégabashi. To-day retired, neat and clean; without the dirty publicity of larger temples. It is a bit of country in crowded Yotsuya.

[36]A young girl's method of fixing the hair; but Ryuō uses the term. Gohei are the paper strips used as offering. Usually attached to a short stick.

[37]At the Gyōranji of Matsuzakachō in the Mita district of Tōkyō.

[38]Sanzugawa:Yamamo nakereba,hashi mo nashi;shinde no tabiji hana wa nao nashi. Sanzugawa, the river crossed by the dead.

[39]A fourth form of torture was suspension—an exaggerated infliction of "the lobster." These official forms are described by J. Carey Hall in the transactions of the Asiatic Society of Japan, vol. XLI., Part V. The native references are the "Tokugawa Seikei Shiryō," "Keizai Dai Hiroku," "Kōjiki Ruihi Horitsu-bu." Cf. article on Gōmon in the "Kokushi Dai Jiten." There were other forms. In the examination into the famous conspiracy of Yui Shōsetsu (1651 A.D.) no confession could be secured from Yoshida Hatsuémon. He was brought out, to find his thirteen-year-old son Hachitarō undergoing the torture of dropping water. At the last extremities the boy pleaded for mercy. His father drily told him to act thesamurai, and not to imperil the lives of others. It was different with Matsubayashi Chuya (really the last heir of the famous Chōsokabé House of Tosa). At sight of his old, white haired, white faced, jail wearied mother threatened with the fire torture, he did for her what he would not do for himself. The old woman willingly would have undergone the torture. Chuya's confession cost the lives of seventy-five men.

[40]Hifumikwan (Tōkyō), Meiji 29th year 2nd month 15th day (28th March, 1896).

[41]Mairase Sōrō: "I take the liberty of...." Brinkley's Dict. A purely formal expression used in the letters of women writers.

[42]The three holy things—Buddha, his Law, the priesthood.

[43]Another reading of the characters for Kikugorō—to the initiated.

[44]"Top-bottom": the beautiful lozenge shaped X̅ dress of thesamuraiwhen on court service, or for other ceremony: full dress.

[45]"Small fish boiled in soy in order to preserve it (named after Tsukudajima-Tōkyō—famous for its preparation)."—Brinkley's Dict.

[46]Brown, with stripes—a favourite pattern with men and women.

[47]Feast of the Dead. This festival is held in July—in the country in August, the old calendar seventh month.

[48]Apparitional divine lord.

[49]The expression is technical—"hitoban de mo o cha wo hikeba." All night a mere tea-server.

[50][Narutaki no yoru no arashi ni kudakarete;Chiru tama goto ni tsuki zo yadoreru.]

[50]

[Narutaki no yoru no arashi ni kudakarete;Chiru tama goto ni tsuki zo yadoreru.]

[51][Yamakawa no nagare ni ko no ha shizumu tomo;Mi wo sutete koso ukabu se mo are.]

[51]

[Yamakawa no nagare ni ko no ha shizumu tomo;Mi wo sutete koso ukabu se mo are.]

[52][Furu to miba tsumoranu saki ni haraekashi;Yuki ni wa orenu aoyagi no ito.][3]

[52]

[Furu to miba tsumoranu saki ni haraekashi;Yuki ni wa orenu aoyagi no ito.][3]

[53][Sama Sama to oshie no michi mo ōkeredoUchikomu tokoro shin no ittō.][4]

[53]

[Sama Sama to oshie no michi mo ōkeredoUchikomu tokoro shin no ittō.][4]

[54][Kokoro to wa ikanaru mono wo iu yaran;Sumie ni kakitsu matsu kaze no oto.][5]

[54]

[Kokoro to wa ikanaru mono wo iu yaran;Sumie ni kakitsu matsu kaze no oto.][5]

[55][Tsukubayama, Hayama, Nakayama, Shigeredomo;Omoiru ni wa mono mo sawarazu.][6]

[55]

[Tsukubayama, Hayama, Nakayama, Shigeredomo;Omoiru ni wa mono mo sawarazu.][6]

[56]Cf.—"Araki Mataémon—Ueno Adauchi," by Masui Nanzan. There is little reason to believe that Jubei's madness was assumed, a rather extravagant explanation of the more than probable fact that his well-known travels were inspired by the Shōgun's government. Actual knowledge and inspection of the conditions and feelings in far-off Satsuma, made by an expert, was much desired. Okubo Hikozaémon also travelled as the Shōgun's private eye. Jubei undoubtedly found his reputation for one-time madness very useful, and played upon it.

Typographical errors corrected in text:Page27: nukamisosuké amended to nukamisozukéPage54: aids amended to aidesPage55, pages58-61inclusive: Sakarai amended to SakuraiPage61: Tōeman amended to ToémonPage104: Nakusuké amended to KakusukéPage143: misintrepeted amended to misinterpretedPage144: aids amended to aidesPage172: honorofic amended to honorificPage173: Kamikura amended to KamimuraPage175: trucculent amended to truculentPage187: Samegebashi amended to SamégabashiPage193: Akiyima amended to AkiyamaPage194: Teremachi amended to TeramachiPage198: Fukotarō amended to FukutarōPage223: Shōzaémon amended to ChōzaémonPage227: peel amended to pealPage240: Kamikura amended to KamimuraPage262: Okusuma amended to OkusamaPage269: gray amended to grey (twice)Page273: threshhold amended to thresholdPage277: Iye amended to IyaPage279: Mikowaya amended to MikawayaWhere there is an equal number of instances of a word occurring as hyphenated and unhyphenated, the hyphens have been retained: Blind-man/Blindman; care-taker/caretaker; cross-roads/crossroads; go-down/godown; house-keeping/housekeeping; Mita-mura/Mitamura; near-by/nearby; woman-kind/womankind.

Page27: nukamisosuké amended to nukamisozuké

Page54: aids amended to aides

Page55, pages58-61inclusive: Sakarai amended to Sakurai

Page61: Tōeman amended to Toémon

Page104: Nakusuké amended to Kakusuké

Page143: misintrepeted amended to misinterpreted

Page144: aids amended to aides

Page172: honorofic amended to honorific

Page173: Kamikura amended to Kamimura

Page175: trucculent amended to truculent

Page187: Samegebashi amended to Samégabashi

Page193: Akiyima amended to Akiyama

Page194: Teremachi amended to Teramachi

Page198: Fukotarō amended to Fukutarō

Page223: Shōzaémon amended to Chōzaémon

Page227: peel amended to peal

Page240: Kamikura amended to Kamimura

Page262: Okusuma amended to Okusama

Page269: gray amended to grey (twice)

Page273: threshhold amended to threshold

Page277: Iye amended to Iya

Page279: Mikowaya amended to Mikawaya

Where there is an equal number of instances of a word occurring as hyphenated and unhyphenated, the hyphens have been retained: Blind-man/Blindman; care-taker/caretaker; cross-roads/crossroads; go-down/godown; house-keeping/housekeeping; Mita-mura/Mitamura; near-by/nearby; woman-kind/womankind.

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