The Project Gutenberg EBook of The Yotsuya Kwaidan or O'Iwa Inari, by James S. De Benneville This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Yotsuya Kwaidan or O'Iwa Inari Tales of the Tokugawa, Volume 1 (of 2) Author: James S. De Benneville Release Date: November 28, 2006 [EBook #19944] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK THE YOTSUYA KWAIDAN OR O'IWA INARI *** Produced by Clare Boothby and the Online Distributed Proofreading Team at http://www.pgdp.net TRANSCRIBER'S NOTES Accents and diacritical marks have generally been standardised. Where there is a single instance of a word with an accent, and one without, no change has been made to the original. (e.g. momme/mommé; murashite/murashité; Kuramae/Kuramaé). The letter o with a macron is represented as ō. The letter u with a macron is represented as ū. If you cannot see the above letters with macrons, you may need to change the font in your browser. The italicisation of Japanese words has been standardised. Hyphenation and capitalisation has been standardised. Punctuation and obvious printer's errors have been corrected. For a complete list, please see the bottom of this document. LEGEND. The outline of the map is that found in Volume I. of the Edo Sunago, published Keio 2nd year (1866). The detail of district maps found in the book is worked in, together with that from the sectional map of Edo published Ansei 4th year (1857), and from the Go Edo Zusetsu Shūran published Kaei 6th year (1853). The map therefore shows in rough outline the state of the city just before the removal of the capital from Kyōto; the distribution of the castes. The Pre-Tokugawa villages (Eiroku: 1558-1569) indicated on the map found in the "Shūran" are:— North and South Shinagawa: Meguro-Motomura: Gin-Mitamura: Mitamura: Ōnemura: Upper and Lower Shibuya: Harajuku-mura: Kokubunji: Azabu: Kawaza Ichi: Ōzawa-mura: Imai-mura: Sendagaya: Yamanaka-mura: Ichigaya: Ushigome: Kobiko-mura: Upper and Lower Hirakawa-mura: Ochiya: Sekihon: Ikebukuroya: Tomizaka-mura: Ishibukero-mura: Tanibaragaike: Neruma-mura: Okurikyōakarai-mura: Koishikawa: Zoshigayatsu: Ōji: Shimura: Takinogawa: Kinsoboku-mura: Harajuku-mura (II.): Komegome-mura: Taninaka-mura: Shimbori-mura: Mikawajima-mura: Ashigahara-mura: Haratsuka: Ishihama-mura: Senjū-mura: Suda-mura: Sumidagawa: Yanagijima: Jujō-mura; Itabashi: Sugamo-mura: Arakawa (river): Kandagawa pool (ike); Kanda-mura: Shibasaki- mura: Shin-Horima-mura: Yushima-mura: Shitaya-mura: Torigoe-mura: Shirosawa-mura: Asakusa- mura: Harai-mura: Some-Ushigome: Ishiwara: Kinoshitagawa: Ubagaike (pool): Negishi-mura: Kinsoki-mura: Kameido-mura (near Ueno): Shinobazu-ike (pool). From South to North circling by the West. Shinagawa: Mita-mura: Takanawa: Near Imai-mura is a Myōjin shrine, close by the mouth of the present Akabane river. Ikura: Hibiya: Tsukiji: Tsukuda: Tame-ike (pool): Tsukuda Myōjin: Ota's castle: Sanke-in: Hirakawa- mura: Sakurada-mura: Honjū-mura: Ōtamage-ike: Kametaka-mura. To the East. 77 villages, total. Pronounce as in Italian, giving vowels full value: ch- as in "church." THE YOTSUYA KWAIDAN OR O'IWA INARI BY THIS AUTHOR SAKURAMBŌ (THE FRUIT OF THE TREE) Travel notes on thoughts and things Japanese, experienced during a four years' sojourn in the country Octavo. 339 pages. MORE JAPONICO A critique of the effect of an idea—communityism—on the life and history of a people Octavo. VI, 594 pages. SAITŌ MUSASHI-BŌ BENKEI (TALES OF THE WARS OF THE GEMPEI) Being the story of the lives and adventures of Iyo-no-Kami Minamoto Kurō Yoshitsune and Saitō Musashi-Bō Benkei the Warrior Monk Octavo. 2 Vols., XXI, 841 pages, with 69 full page illustrations (frontispieces in color) and three maps. OGURI HANGWAN ICHIDAIKI (TALES OF THE SAMURAI) Being the story of the lives, the adventures, and the mis-adventures of the Hangwan-dai Kojirō Sukéshigé and Ternte-hime, his wife Octavo. XV, 485 pages, with 45 full page illustrations (frontispiece in color) and three maps. The O'Iwa of the Tamiya Inari Jinja of Echizenbori, Tokyo TALES OF THE TOKUGAWA THE YOTSUYA KWAIDAN OR O'IWA INARI RETOLD FROM THE JAPANESE ORIGINALS BY JAMES S. DE BENNEVILLE "The mainspring of human existence is love (nasaké), for others or—oneself." —Seishin PRESS OF J.B. LIPPINCOTT COMPANY PHILADELPHIA, U.S.A. 1917 copyright, 1917, by James Seguin de Benneville PRINTED AND COPYRIGHTED IN THE UNITED STATES OF AMERICA [Pg 7] PREFACE Tales of the Tokugawa can well be introduced by two "wonder-stories" of Nippon. One of these, the Yotsuya Kwaidan,[1] is presented in the present volume, not so much because of the incidents involved and the peculiar relation to a phase of Nipponese mentality, as from the fact that it contains all the machinery of the Nipponese ghost story. From this point of view the reading of one of these tales disposes of a whole class of the native literature. Difference of detail is found. But unless the tale carries some particular interest, as of curious illustration of customs or history—the excuse for a second presentation—a long course of such reading becomes more than monotonous. It is unprofitable. Curiously enough, it can be said that most Nipponese ghost stories are true. When a sword is found enshrined, itself the malevolent influence—as is the Muramasa blade of the Hamamatsu Suwa Jinja, the subject of the Komatsu Onryū of Matsubayashi Hakuchi—and with such tradition attached to it, it is difficult to deny a basis of fact attaching to the tradition. The ghost story becomes merely an elaboration of an event that powerfully impressed the men of the day and place. Moreover this naturalistic element can be detected in the stories themselves. Nipponese writers of to-day explain most of them by the word shinkei—"nerves"; the working of a guilty conscience moulding succeeding events, and interpreting the results to the subsequent disaster involved. The explanation is somewhat at variance with the native Shintō doctrine of the moral perfection of the Nipponese, and its maxim—follow the dictates of one's heart; but that is not our present concern. Their theory, however, finds powerful support in the nature of the Nipponese ghost. The Buddhist ghost does not remain on earth. It has its travels and penalties to go through in the nether world, or its residence in Paradise, before it begins a new life—somewhere. The Shintō ghost, in the vagueness of Shintō theology, does remain on earth. If of enough importance it is enshrined, and rarely goes abroad, except when carried in procession at the time of the temple festival. Otherwise it finds its home in the miniature shrine of the kami-dana or god-shelf. There is a curious confusion of Nipponese thought on this subject; at least among the mass of laity. At the Bon-Matsuri the dead revisit the scene of their earthly sojourn for the space of three days; and yet the worship of the ihai, or mortuary tablets, the food offerings with ringing of the bell to call the attention of the resident Spirit is a daily rite at the household Buddhist shrine (Butsudan). When, therefore, the ghost does not conform to these well-regulated habits, it is because it is an unhappy ghost. It is then the O'Baké or Bakémono, the haunting ghost. Either it has become an unworshipped spirit, or, owing to some atrocious injury in life, it stays to wander the earth, and to secure vengeance on the living perpetrator. In most cases this is effected by the grudge felt or spoken at the last moment of life. The mind, concentrated in its hate and malice at this final crisis, secures to the Spirit a continued and unhappy sojourn among the living, until the vengeance be secured, the grudge satisfied, and the Spirit pacified. There are other unhappy conditions of this revisiting of life's scenes; as when the dead mother returns to nurse her infant, or the dead mistress to console a lover. In the latter case, at least, the expressed affection has a malignant effect, perhaps purpose—as in the Bōtan Dōrō of Sanyūtei Enchō, a writer most careful in observing all the niceties called for by the subject. In the Nipponese ghost story the vengeful power of the ghost acts through entirely natural means. The characters involved suffer through their own delusions aroused by conscience. In the old days, and among the common people in Nippon to-day, the supernatural was and is believed in, with but few exceptions. Such stories still are held to be fact, albeit the explanation is modern. Hence it can be said that the "Yotsuya Kwaidan" is a true story. O'Iwa, the Lady of Tamiya, really did exist in the Genroku and Hōrei periods (1688-1710); just ante-dating the reforming rule of the eighth Tokugawa Shōgun, Yoshimune Kō. Victim of an atrocious plot of her husband and others, she committed suicide with the vow to visit her rage upon all engaged in the conspiracy. The shrine of the O'Iwa Inari (Fox-witched O'Iwa) in Yotsuya was early erected (1717) to propitiate her wrathful ghost; and the shrines of Nippon, to the shabbiest and meanest, have their definite record. On the register the name of the husband appears as Ibei; "probably correct," as Mr. Momogawa tells us. With him the name of Iémon is retained in the present story. Iémon is the classic example of the wicked and brutal husband, on the stage and in the gidayu recitation of Nippon. There was but little reason to revert to the record. The shrine always prospered. It appears on the maps of the district as late as Ansei fourth year (1857); and the writer has had described to him by a friend a visit to this shrine some twenty years ago. The lady in question referred to it rather vaguely as beyond Samegafuchi: i.e., at Yotsuya Samonchō. It was particularly favoured by the hair dressers, and to the eyes of a young girl was a gorgeous structure in its continually renewed decoration. Inquiry of late in the district elicited the information that the shrine had been removed. Many changes have been made on the southern side of Yotsuya by the passage of the railway from Iidamachi to Shinjuku. The Myōgyōji, with other temples there located, has been swept away. In fact the Meiji period handled all those institutions established by deceased piety with great roughness. Teramachi—Temple Street—is now but a name. The temples of eastern Yotsuya have nearly all disappeared. Have public institutions occupied this "public land"? Of course: the sites were sold for the secular purpose of profit, and poverty spread wide and fast over them. Yotsuya got the shell of this oyster. About the middle of Meiji therefore (say 1893) the shrine disappeared from Yotsuya Samonchō; to be re-erected in Echizenbori near the Sumidagawa. Local inquiry could or would give but little information. A fortunate encounter at the Denzu-In with an University student, likewise bent on hunting out the old sites of Edo's history, set matters right. Subsequent visits to the newer shrine were not uninteresting, though the presence of the mirror of O'Iwa and of the bamboo tube inclosing her Spirit (Mr. Momogawa) was strenuously denied by the incumbent. In the presence of the very genuine worship at the lady's shrine much stress need not be laid on the absence. The present story practically is based on the "Yotsuya Kwaidan" of Shunkintei Ryuō, a famous story-teller of the [Pg 8] [Pg 9] [Pg 10] Yoshiwara, and an old man when the "Restoration" of the Meiji period occurred. The sketch given in the "O'Iwa Inari Yūrei" of Momogawa Jakuen filled in gaps, and gave much suggestion in moulding the story into a consistent whole. Parts merely sketched by the older story-teller found completeness. This collection of ghost stories—the "Kwaidan Hyaku Monogatari" published by the Kokkwadō—is in the main written by Mr. Momogawa, and can be recommended as one of the best of these collections, covering in shorter form the more important stories of this class of the native literature. The "Yotsuya Kwaidan" of Shinsai Tōyō, one of the older and livelier of the kōdan lecturers, gives the scene at the house of Chōbei, and his quarrel with Toémon. It is found in the "Kwaidan-Shū" published by the Hakubun-kwan. The gidayu (heroic recitation) and the drama handle all these stories for their own peculiar purposes. The incidents of a tale are so distorted, for stage use and dramatic effect, as to make these literary forms of small avail. The letter of O'Hana, however, is practically that of the play of Tsuruya Namboku (Katsu Byōzō). It has been thought well to append to the story the gidayu of this writer, covering the scene in Iémon's house. Also the strange experience of the famous actor Kikugorō, third of that name, is put into English for the curious reader. Kikugorō was the pioneer in the representation of the Namboku drama. This life history of the O'Iwa Inari—the moving cause of the establishment of her shrine—is no mere ghost story. It is a very curious exposition of life in Edo among a class of officials entirely different from the fighting samurai who haunted the fencing schools of Edo; from the men higher up in social status, who risked heads, or rather bellies, in the politics of the day and the struggle to obtain position, which meant power, in the palace clique. These latter were men who sought to have a share in the government of the Shōgun's person, and hence of the nation. They strove to seat themselves in the high posts of the palace. Here was a rapidly revolving wheel to which a man must cling, or be dashed to pieces. To prevent being shoved off into destruction they used every means of slander and intrigue, and fought against such, that the life of a rich and luxurious court afforded. The result, too often, was the present of a dagger from the suzerain they sought to please. Trapped into some breach of the harsh discipline, or even of mere form of etiquette, the gift was "respectfully received" with the mocking face of gratitude, even from the hand of the successful rival in office. At his home the defeated politician cut his belly open. His obedience to the suzerain's will was duly reported. His family was ruined or reprieved according to a capricious estimation of its power of resentment—and it became a question of "who next?" to try for a place on the wheel. On the contrary those lower officials,[2] engaged in the dull routine of bureaucratic office, had a much less dangerous service and etiquette to deal with. In insignificant ease they lived and intrigued in their petty way, under no obligation to take sides in the politics of the truly great. If they fell, it was largely their own fault. Such was the position of those in immediate contact with the working wheels of the Shōgun's Government. The great bugyō (magistrates) were continually shifting. Their court staff was the solid foundation of unyielding precedent in form. The one was a court officer; the others court officers. Hence the Kwaidan possesses value for the social lesson it conveys. The admittance of a stranger to the ward, his evil bond with the Lady of Tamiya, the previous passion for O'Hana and thereby the entanglement of Kwaiba in the plot; all form a network in which the horror of the story is balanced by the useful lessons to be drawn by the mind of Nippon from its wickedness. Perhaps this belief in the effect of the curse of the suicide acts both in deterring or bringing back the erring husband, and in saving the wife from the extremities of her despair in abandonment. The story of O'Iwa, the belief in her power, to-day has a strong influence on a certain class of the Nipponese mind; especially among the women. If the present writer might have felt momentarily an amused feeling at sight of her worshippers, it was quickly lost at sight of the positive unhappiness expressed in these faces of the abandoned. A visit to the Tamiya Inari is not necessarily either one of idle curiosity or without results. Some exceedingly painful impressions can be brought away in the mind. It is not entirely in jest therefore that apology is made for the reproduction of the story. It is well in such matters to follow one's predecessors. Moreover, public sentiment is not to be derided nor disregarded. It has a certain title to respect, even when superstition is involved. Hence the statement can be made, that in telling this story of the "Yotsuya Kwaidan" no derogatory motive is involved—to people, class, or person; least of all in reference to the dread Lady of Tamiya. Omarudani—4th July, 1916. CONTENTS Chapter. Page Proem 15 I. O'Mino and Densuké 17 II. Kawai San of Kanda Ku 28 III. Takahashi Daihachirō 35 IV. The Appearance of O'Iwa San 43 V. The Affair of the Shiba Kiridōshi 49 [Pg 11] [Pg 12] [Pg 13] VI. Negotiations: The Business of a Nakōdo or Marriage Broker 63 VII. Iémon Appears 74 VIII. If Old Acquaintance be Forgot 86 IX. Love Knots 93 X. The Plot Against O'Iwa 99 XI. The Plot Develops 106 XII. Kwaiba's Revenge 114 XIII. The Yōtaka (Night-hawks) of Honjō 123 XIV. The Punishment 131 XV. Chōbei Gets the News 141 XVI. News Reaches Kwaiba 155 XVII. News of Kwaiba 162 XVIII. In the Shadow of the Go Inkyō 173 XIX. Tamiya Yoémon: With News of Kondō Rokurōbei and Myōzen the Priest 180 XX. Kibei Dono 195 XXI. Matters Ecclesiastical 212 XXII. The Rites for O'Iwa 222 XXIII. The Sanzugawa, Bridgeless; the Flowerless Road Traversed by the Dead 233 Appendices 251 [The pronunciation of the Japanese vowels and consonants follows closely the Italian; in diphthongs and triphthongs each vowel is given full value. a = a as in father, e = a as in mate, i = e as in meet, o = o as in soap, u = oo as in fool. g is always hard. In the Tōkyō district it has the sound ng. ch has full value, as in church. It is not k; c is only found as ch; i.e. cha, chi, cho, chu. The vowels also have long (continued) sounds, marked by the accent -. At times a vowel is elided; or rather but faintly touched by the voice. Thus Sukéshigé is pronounced Skéshigé; Sukénaga = Skénaga; Kuranosuké = Kuranoské. Bu and mu at the end of word lose the vowel sound—Shikibu = Shikib. Kami used in connection with a man means "lord," Wakasa no Kami = Lord of Wakasa province. Reprinted from the "Oguri Hangwan."] (Kami also means "God" or divinized person; including the spirits of the dead. Even a living man can be regarded as a kami, in cases of some very unusual service rendered to the public welfare. Professor Imai recently—at Karuizawa— called attention to the fact that originally kami was written 上, i.e. "superior." The divine attribute 神 was introduced with Buddhism.) PROEM Reader, pray take not the story of the O'Iwa Inari, the Yotsuya Kwaidan, as a mere fairy tale or novel of the day. The shrine of the Tamiya Inari stands now to attest the truth of the tradition. Let the doubter but witness the faith of the believer in the powers of the fearful lady; and, if doubt still continues to exist, the salutary fear of others at least will inspire respect. THE YOTSUYA KWAIDAN OR O'IWA INARI CHAPTER I [Pg 14] [Pg 15] [Pg 16] [Pg 17] O'MINO AND DENSUKÉ Yotsuya is a suburb—at the extreme west of Edo-Tōkyō. Its streets are narrow and winding, though hilly withal; especially on the southern edge toward the Aoyama district, still devoted to cemeteries and palaces, sepulchres whited without and within. Echizenbori would be at the other extremity of the great city. It fronts eastward on the bank of the Sumidagawa. The populous and now poverty stricken districts of Honjō and Fukagawa beyond the wide stream, with other qualities, deprive it of any claim of going to extremes. In fact Echizenbori is a very staid and solid section of Edo- Tōkyō. Its streets are narrow; and many are the small shops to purvey for the daily needs of its inhabitants. But these rows of shops are sandwiched in between great clumps of stores, partly warehouses and partly residences of the owners thereof. These stores line the canals of Echizenbori, water courses crowded with junks carrying their ten tons, or their hundreds of tons, of freight—precious cargoes of rice to go into these stores in bulk, of shoyu (soy) by the hundred kegs, of sakarazumi (charcoal from Shimosa) by the thousand tawara (bale), of fish dried and fresh, of takuan or daikon (the huge white radish) pickled in salt and rice bran, of all the odds and ends of material in the gross which go to make up the necessities of living in a great city. If Echizenbori then can make its show of poverty, and very little display of wealth, it is not one of the poor quarters of this capital city of Nippon. Crossing the Takabashi from Hachōbori and plunging down the narrow street opposite; a short turn to the right, a plunge down another narrow street and a turn to the right; one comes to the high cement wall, in its modernness of type a most unusual attachment to shrine or temple. The gate is narrow and formal; almost like the entrance to a garden or smaller burying ground. Within all is changed from the busy outside world. The area inclosed is small—perhaps a square of a hundred and fifty feet—but marked in lines by a maze of lanterns of the cheap iron variety, set on cheap wooden posts. On the right is seen a minor shrine or two dedicated to the Inari goddess. On the left is a small building devoted to votive offerings, the crude and the more elaborate. The most striking is the offering of a little geisha lady, and portrays an heroic scene of early days. There are other portraitures, in which perhaps a wandering lover is seen as a hero, to the lady's eyes, of these later times. On the outside of the structure are posted up by the hundred pictures of once woebegone ladies, now rejoicing in the potent influence of the Tamiya shrine to restore to them the strayed affections of husband or lover. Next in line is an open, shed-like structure. It is a poor chance if here the casual visitor does not encounter one or two of the petitioners, patiently trotting round in a circle from front to back, and reciting their prayers in this accomplishment of "the hundred turns." Just opposite, and close by, is the shrine itself. This is in part a massive store-house set back in the domestic structure, with the shrine of the Inari facing the visitor. The floor space at the sides and before it often is piled high with tubs of shoyu and saké, with bundles of charcoal, such negotiable articles as the wealthier shopkeeper can offer to the mighty lady; and long tresses of hair of women too poor to offer anything else, or wise enough to know that a woman could make no greater sacrifice. And is not the object of their worship a woman? Numerous are these severed strands. Entering the shrine and passing the pleasant spoken warden at its entrance, peddling his charms and giving advice where often it is sadly needed—perhaps the more valuable of his two public duties—to the left within is the Oku-no-In, the inner shrine containing the ihai or memorial tablet of O'Iwa. That the shrine is popular and wealthy; that the lady is feared, venerated, and her dreadful powers much sought after; this is plain to the eye in the crowded elaborateness of this inner holy place of the larger sacred structure. Now Echizenbori is not a particularly old quarter of the city. Long after Edo was established, the city, step by step, fought its way down to the river; filling in lagoons and swamps, and driving their waters into the canals which were to furnish very largely the means of communication for its traffic. Yotsuya on the contrary is old. Its poverty is of later date. In the Edo days it was a favourite site for the homes of dōshin, yakunin, and a whole herd of the minor officials who had the actual working of the great Tokugawa machine of government in their hands. In the maps of Ansei 4th year (1857) the shrine of the O'Iwa Inari figures in Samonchō, in its Teramachi; a small part of the great mass of red, indicating temples and shrines and their lands, which then covered a large part of Yotsuya. How then did it come to pass that the shrine was removed to this far off site in Echizenbori, with such incongruous surroundings? The explanation must be found in our story. When the Tenwa year period (1681-83) opened, long resident at Yotsuya Samonchō had been Tamiya Matazaémon. By status he was a minor official or dōshin under the Tokugawa administration. These dōshin held highest rank of the permanent staff under the bureaucratic establishment; and on these men lay the main dependence for smoothness of working of the machinery of the Government. Matazaémon was the perfect type of the under-official of the day; smooth, civilly impertinent to his equals, harsh to his inferiors, and all unction and abjectness to his superiors. Indeed, he laid more stress on those immediately above him than on the more removed. To serve the greater lord he served his immediate officer, being careful to allow to the latter all the credit. No small part of his function was to see that ceremonial form and precedent were carried out to the letter. It was the accurate and ready knowledge of these which was of greatest import to his chief, indeed might save the latter from disaster. Matazaémon's readiness and conduct rendered him deservedly valued. Hence he enjoyed the double salary of thirty tawara of rice, largely supplemented by gifts coming to him as teacher in hanaiké (the art of flower arrangement) and of the cha-no-yu (tea ceremony). He had a more than good house, for one of his class, facing on the wide Samonchō road, and with a garden on the famous Teramachi or long street lined with temples and which runs eastward from that thoroughfare. The garden of Tamiya almost faced the entrance to the Gwanshōji, which is one of the few relics of the time still extant. It was large enough to contain some fifteen or twenty fruit trees, mainly the kaki or persimmon, for Matazaémon was of practical mind. Several cherry trees, however, periodically displayed their bloom against the rich dark green foliage of the fruit trees; and in one corner, to set forth the mystic qualities of a small Inari shrine relic of a former owner, were five or six [Pg 18] [Pg 19] [Pg 20] extremely ancient, gnarled, and propped up plum trees, sufficient in number to cast their delicate perfume through garden and house in the second month (March). Such was the home of Matazaémon; later that of O'Iwa San. It was pretentious enough to make display with a large household. But the master of Tamiya was as close-fisted and hard and bitter as an unripe biwa (medlar). His wealth was the large and unprofitable stone which lay within; the acid pulp, a shallow layer, all he had to give to society in his narrow minded adherence to official routine; the smooth, easily peeled skin the outward sign of his pretentions to social status and easily aroused acidity of temper. With most of his neighbours, and all his relatives, he had a standing quarrel. Secure in his lord's favour as an earnest officer, so little did he care for the dislike of the ward residents that he was ever at drawn swords with the head of his ward-association, Itō Kwaiba. As for the relatives, they were only too ready to come to closer intimacy; and Matazaémon knew it. His household consisted of his wife O'Naka, his daughter O'Mino, and the man servant Densuké. The garden Matazaémon would allow no one to attend to but himself. The two women did all the work of the household which ordinarily would fall to woman-kind, with something more. Densuké performed the heavier tasks, accompanied his master on his outings, and represented his contribution to the service of the ward barrier, the Ōkidō, on the great Kōshū-Kaidō and just beyond the Ōbangumi. The barrier cut off Yotsuya from the Naitō-Shinjuku district, and, as an entrance into Edo, was of considerable importance. When the time of service came Densuké appeared in full uniform and with his pike. A handsome young fellow of nineteen years, the women, especially O'Mino, saw to it that his appearance should be a credit to the House. His progress up the wide Samonchō, up to his disappearance into the great highway, was watched by O'Mino—and by the neighbours, who had much sharper eyes and tongues than Matazaémon and his wife. They marvelled. With ground for marvel. In the eyes of her parents O'Mino was the most beautiful creature ever created. Occasionally Matazaémon would venture on criticism. "Naka, something is to be said to Mino. Too much powder is used on the face. Unless the colour of the skin be very dark, the use of too much powder is not good. Mino is to be warned against excess." Thus spoke the official in his most official tone and manner. Wife and daughter heard and disobeyed; the wife because she was ruled by her daughter, and the daughter because she would emulate the fair skin of Densuké and be fairer in his eyes. O'Mino had suffered both from fate and fortune. She had been born ugly; with broad, flat face like unto the moon at full, or a dish. Her back was a little humped, her arms disproportionately long, losing in plumpness what they gained in extension. She seemed to have no breasts at all, the chest forming a concavity in correspondence to the convexity of the back, with a smoothness much like the inner surface of a bowl. This perhaps was no disadvantage —under the conditions. So much for fate. But fortune had been no kinder. "Blooming" into girlhood, she had been attacked by smallpox. Matazaémon was busy, and knew nothing of sick nursing. O'Naka was equally ignorant, though she was well intentioned. Of course the then serving wench knew no more than her mistress. O'Mino was allowed to claw her countenance and body, as the itching of the sores drove her nearly frantic. In fact, O'Naka in her charity aided her. The result was that she was most hideously pock-marked. Furthermore, the disease cost her an eye, leaving a cavity, a gaping and unsightly wound, comparable to the dumplings called kuzumanju, white puffy masses of rice dough with a depression in the centre marked by a dab of the dark-brown bean paste. The neighbours used to say that O'Mino was nin san baké shichi—that is, three parts human and seven parts apparition. The more critical reduced her humanity to the factor one. The children had no name for her but "Oni" (fiend). They had reason for this. They would not play with her, and treated her most cruelly. O'Mino, who was of no mild temperament, soon learned to retaliate by use of an unusually robust frame, to which was united by nature and circumstances her father's acidity of character. When the odds were not too great all the tears were not on O'Mino's side; but she suffered greatly, and learned with years that the Tamiya garden was her safest playground. O'Mino grew into a woman. Affection had to find some outlet. Not on the practical and very prosaic mother; not on the absorbed and crabbed father; but on Densuké, on the samurai's attendant or chūgen, it fell. All manner of little services were rendered to him; even such as would appropriately fall within his own performance. At first O'Mino sought out little missions for him to perform, out of the line of his usual duties, and well rewarded in coin. This was at his first appearance in the house. Then she grew bolder. Densuké found his clothing undergoing mysterious repairs and replacement. His washing, even down to the loin cloths, was undertaken by the Ojōsan. Densuké did not dare to question or thwart her. Any trifling fault O'Mino took on herself, as due to her meddling. She became bolder and bolder, and sought his assistance in her own duties, until finally they were as man and maid employed in the same house. Matazaémon noted little increases in the house expenses. O'Mino took these as due to her own extravagance. The father grunted a little at these unusual expenditures. "What goes out at one end must be cut off at the other end. Densuké, oil is very expensive. At night a light is not needed. Be sure, therefore, on going to bed to extinguish the light." Densuké at once obeyed his master's order; and that very night, for the first time, O'Mino boldly sought his couch. Confused, frightened, overpowered by a passionate woman, Densuké sinned against his lord, with his master's daughter as accomplice. Henceforth Densuké had what O'Mino was willing to give him. On Matazaémon's going forth to his duties, O'Mino, and O'Naka under her orders, did all his household work. The only return required was submission to the exigencies of the Ojōsan. This was no slight obligation. Densuké at times thought of escape, to his home at Tōgané village in Kazusa, to his uncle Kyūbei in the Kanda quarter of Edo. O'Mino seemed to divine his thoughts. She would overload him with favors; or openly express her purpose of following wherever he went in life. Kanda? Kyūbei was a well-known hanger- on at the Tamiya. Matazaémon entered him up in his expense book at so much a year. Tōgané? He could not get there [Pg 21] [Pg 22] [Pg 23] except through Kyūbei. Matazaémon had farms there, and the nanushi or village bailiff was his servant. Besides, he would be a runaway. Matazaémon surely would come down on Kyūbei as the security. So the months passed, and matters were allowed to drift. Perhaps it was some gossip of the quarter which reached the deaf ears of Matazaémon. As he was about to go forth one day he followed the figure of O'Mino sharply with his little eyes all screwed up. "Naka, there seems change in the figure of Mino. Surely the gossip of the neighbours as to Densuké is not true? Mino is said to harbour a child by him. In such case it would be necessary to kill them both. Warn Mino in time; a chūgen is not one to become the adopted son (muko) of the Tamiya. He is an excellent lad, and costs but little. His habits are not riotous. To dismiss him thus causelessly would not only be unjust, but to no profit. Mino giving heed to the warning, all will be well." With this the lord of the household stalked forth to the house entrance. Receiving his clogs from O'Mino, he stalked forth to his official attendance. The two women, prostrate in salutation at his exit, raised their heads to watch him stalk. It was a frightened face that O'Naka turned to her daughter. In whispering voice—"The honoured father's words have been heard? If not, it is to be said that gossip of the neighbourhood has come to his ears as to relations with Densuké. He notices that an obi is not often worn; and when worn is soon discarded. However, a man's eye is not so apt in such matters. Even in this Naka cannot speak positively. Doubtless the report is not true." O'Mino, if ugly, was anything but obtuse. Her mother must know; and yet not know. "My honoured father does not consider the difference of age and status in Densuké. Densuké is but a boy. This Mino has passed her twenty-third year. Moreover, surely she deserves a better husband than a chūgen. Least of all would she give her father cause for regret or painful thoughts. Can a woman be pregnant otherwise than by a man?" O'Mino, respectfully prostrate, with this raised her head. The two women looked each other in the face. Finally O'Naka said—"With joy is the answer heard. But Matazaémon San is of hasty temper. In his suspicions even he is to be avoided. However, the business of the house is to be performed. This will take the time until late in the day. Tradesmen may come for payments of the month. In the closet ten ryō in silver will be found. Here are the keys to the chests. It would be well to take an inventory of the effects. The winter is at hand. It is time to make warmer provision for it. Be sure to observe circumspection." With these words, and a sad look at her erring daughter, O'Naka donned street garb, threw a haori (cloak) over her shoulders, climbed down into her clogs, and their patter soon disappeared down the street. Her departure was almost coincident with the reappearance of Densuké. His attendance on the master to the offices of the palace stables accomplished, for the time being he had returned. Thus did Matazaémon effect an outward state and an household economy. None too willing was the presence of Densuké. He was faithful in his way to O'Mino, and much afraid of her. Even in the most private intercourse to him she was the Ojōsan, the daughter of the House; but he had no other recourse than the Tamiya. Once assured of him, O'Mino had cut off all the previous flow of coin, and with it the means of his rare indiscretions at the Shinjuku pleasure quarter. Besides, their interviews took place in the darkness of night. In the daytime O'Naka usually was present, who, lacking other company, sought that of her daughter, and moreover was unwilling to be too complacent in the intrigue she saw going on. As soon as the sound of Densuké's steps was heard, O'Mino called him. There was a sharpness in her tone, a note of alarmed decision, that frightened and chilled him. Humbly he sought her presence. A glance showed the absence of O'Naka, yet as usual he prostrated himself in salutation. In that position he did not see her face. She said impatiently—"For salutation there is no time nor occasion. It is no longer the Ojōsan who speaks; it is the wife. My father knows all concerning this Mino and Densuké. On his return he is sure to take the occasion of the presence of both to kill us. It is his right and our duty to submit to his punishment. But to do so consigns the infant in the womb from darkness to darkness. This is too dreadful to contemplate. Unfilial though it be, we must run away. Make up your mind to do so." Densuké looked up. She was bent in meditation over this flight. The corners of the mouth widened out, the eyelid drooping more conspicuously than ever and forming a heavy fold over the empty socket, the bald brow, the scanty hair at the sides in disordered whisps and strands, all these made her a hideous mask. He could not endure the sight. Timidly he said—"Terrible news indeed! How has it happened? Surely, honoured lady, you have been very rash; nay, somewhat clumsy withal. Cannot women take their pleasure with whom they please without such dire results? Ah! Such luxury, such pleasant surroundings! All must be abandoned. This Densuké will seek his native village in Kazusa. And the Ojōsan whither will she go; what will she do?" Was the question asked in innocence, or in deepest guile? O'Mino could not have answered, well as she thought she knew Densuké. He felt a hand on his shoulder. He sprang up in fright, hardly knowing whether it was a demon, or O'Mino turned demon, who confronted him. Her mouth half open, her large, white, shining, even teeth all displayed, her single eye darting malignant gleams, and the empty socket and its fold quivering and shaking, she was a frightful object. "To speak of pleasure without the consequences, such talk is that of a fool. Densuké was taken for the relationship of the two worlds. Now you would abandon me. Very well—do so. But this Mino does not perish by her father's sword. The well is at hand. Within three days I shall reappear and hunt you out. Torn to pieces the wretched man shall die a miserable death. Better would it be now to die with Mino. A last salutation...." Two vigorous arms seized his neck. Densuké gave a cry of anguish as the sharp teeth marked the ear. Letting him go, she sprang to the rōka (verandah). Frightened as he was, Densuké was too quick for her. He grasped her robe. "Nay! The Ojōsan must not act so desperately. Densuké spoke as one clumsy, and at a loss what to do ... yes ... we must run away ... there is the uncle, Kawai, in Kanda. To him Densuké will go, and there learn the will of Tamiya Dono." O'Mino's tragic attitude lapsed. At once she was the practical woman of the house. She gave thanks for her mother's foresight. "The escape is not as of those unprovided. Here are ten ryō in silver. A bundle is to be made of the clothing and other effects. This is to be carried by Densuké. And the uncle: Mino presenting herself for the first time as wife, a present is to be brought. What [Pg 24] [Pg 25] [Pg 26] [Pg 27] should it be?" She talked away, already busy with piling clothes, quilts (futon), toilet articles onto a large furoshiki or square piece of cloth. Then she arrayed her person with greatest care, and in the soberest and richest fashion as the newly-wed wife. With time Densuké managed to get his breath amid this vortex of unexpected confusion into which he had been launched. "The uncle's teeth are bad. Soft takuan[3] is just the thing. For long he has eaten little else. Four or five stalks are sufficient." He went to the kitchen to secure this valued gift. Then he collected his own possessions. With the huge bundle of the furoshiki on his shoulders; with straw raincoat, sun hat, clogs for wet and dry weather, piled on the top, and the stalks of the takuan dangling down; "it was just as if they were running away from a fire." As Densuké departed O'Mino closely observed him. He was too subdued, too scared to give her anxiety. Later she left the house to join him at the Hanzō-bashi, far enough removed from Yotsuya. It was then Tenwa, 2nd year, 11th month (December, 1682). CHAPTER II KAWAI SAN OF KANDU KU This uncle of Densuké, Kawai Kyūbei by name, was a rice dealer, with a shop in Matsudachō of the Kanda district. The distance to go was far. As with all ladies, O'Mino kept Densuké waiting long at the Hanzō-bashi. Indeed, there was much romance about this ugly, neglected, hard girl. She waited until the sound of O'Naka's clogs was heard. Then she halted at the corner of Teramachi until she could see her mother's figure in the dusk; see it disappear into the house. When she went down the street toward the Samégabashi she was crying. It was late therefore—after the hour of the pig (9 p.m.)—when the pair reached Kanda. The business of the day was long over in this business section of Edo. The houses were tightly closed. On reaching the entrance of Kyūbei's house said Densuké—"Ojōsan, condescend to wait here for a moment. The uncle is to be informed. Deign to have an eye to the furoshiki. Please don't let the dogs bite into or insult the takuan." He pounded on the door. Said a voice within—"Obasan (Auntie)! Obasan! Someone knocks. Please go and open for them." The more quavering and softer tones of an old woman made answer—"No, it is not my turn and time to go to the door. Get up; and first make inquiry before entrance is allowed. With little to lose, loss is much felt. Ah! Tamiya Dono in the Yotsuya has been sadly neglected." The scolding tones hummed on. Grumbling, the old man was lighting a rush. "'Tis agreed; 'tis agreed. To-morrow without fail this Kyūbei visits Tamiya. Ah! It is no jest to go to that house. Not only is the distance great, but...." He had the door open, and his mouth too. "Densuké! Graceless fellow! But what are you doing here, and at this hour? No; the luck is good. There is a big bundle with you, a huge bundle." He spied the takuan and his face broadened into a smile. "Ah! If dismissed, it has been with honour. Doubtless the takuan is for this Kyūbei. Thanks are felt. But is all this stuff Densuké's? He has not stolen it? Doubtless a woman is at the bottom of the affair. Never mind; an opportunity presents itself to offer you as muko—at the Tatsuya in Yokomachi. Of late a boy has been hoped for, but another girl presented herself. A muko now will be welcome. The wife is getting past child-bearing, and there is little hope of a son. The Tatsuya girl is just the thing. In a few months she will be fit to be a wife. She...." Densuké edged a word into this stream. "The honoured uncle is right. The cause of Densuké's appearance is a woman." The old man made a face. Said he—"Well, in such a case it is good to be out of it. This Kyūbei has heard talk of Densuké—and of all things with the Ojōsan! That would be terrible indeed. But how is the Oni (demon)? What a sight she is! Bald, one-eyed, hairless, with a face like a dish and no nose—Kyūbei came suddenly on her at dusk in the Yotsuya. Iya! It was cold feet and chills for him for the space of seven days. It is that which keeps Kyūbei from Yotsuya, although a little aid would go far. The last dealings in rice notes were not favourable. Besides, account is soon to be rendered to Tamiya Dono. But though wicked of temper and ugly, O'Mino San is rich. Even for the demon in time a good match will be found. She will be the wife of an honoured kenin (vassal), and the husband will buy geisha and jorō with the money. Such is the expectation of Tamiya Dono. Don't allow any trifling there. Remember that she is the daughter of a go-kenin. They talk of Densuké in the Yotsuya. Of course it is all talk. Don't allow it to happen." Densuké found an opening. The words meant one thing; the expression another. "It is not going to happen." Kyūbei looked at him aghast as he took in the meaning. "What! With the demon? Densuké has committed the carnal sin with the demon? Oh, you filthy scoundrel! Rash, inconsiderate boy! Obasan! Obasan!... What did she pay you for the deed?... This low fellow Densuké, this foolish rascal of a nephew, has been caught in fornication with the demon.... What a fool! How is it that death has been escaped? And you have run away. Doubtless a pregnancy has followed. After putting his daughter to death Tamiya Dono will surely hunt out Densuké. Or perhaps keep O'Mino San until he catches the interloper. Sinning together, both will die together. Ah! To cross the Sanzu no Kawa, to climb the Shide no Yama, with the demon as company: terrific! It is terrific! And what has become of her? Why fall into such a trap, with a woman old and ugly? Her riches are not for you. Caught here, the tatami of Kyūbei will be spoiled."[4] Densuké countered. He spoke in the old man's ear. "Refusing consent, she threatened to kill herself and haunt this Densuké as O'Baké (apparition). The Ojisan (uncle) has seen the Ojōsan. Would he be haunted by her, be seized and killed with torture?... And then—here she stands, just at the door." The old man spluttered, and gasped, and went on his nose in abject salutation—"Oh, the fool!... the Ojōsan is here in person ... he would trifle with the devil!... the low rascal would seduce the honoured daughter of Tamiya ... put ten hags in a row and pick out the worst ... will the Ojōsan condescend to honour Kyūbei's place.... Oh! She's a very O'Baké already. Pregnancy with a beautiful woman [Pg 28] [Pg 29] [Pg 30] is bad enough. With this demon it makes her an apparition ... condescend to enter; deign to enter." O'Mino slowly came forward. That what had been said by the rash and unconscious Kyūbei had escaped her ear was unlikely. The humility of demeanor hardly veiled the offended dignity of her approach. "Densuké has spoken truth. We come as husband and wife. Condescend to give shelter for the time being, and become the intercessor with Tamiya Dono. Such is the prayer of this Mino." As she spoke she bowed low on the tatami (mats). Kyūbei caught the hint; for if she had heard the talk of Densuké, she had assuredly heard his still louder ejaculations and ill-timed wit. The Obasan was in a rage at him. Taking the conduct of affairs in her own hand—"Condescend to make this poor dwelling a home for as long as desired. Plainly the visitors have not come empty handed. Ma! Ma! 'Tis like an escape from a fire. Densuké is a strong lad to shoulder such a burden. But he always has been something of an ass. As for Matazaémon Dono, to-morrow the Ojisan shall attend to the affair, and see what is to be expected. Meanwhile, deign to be as in Samonchō itself." The kindly old woman pushed Kyūbei and his clumsy apologies out of the way. She busied herself about O'Mino. The two women understood each other. The varied contents of the furoshiki were quickly stowed away. A little supper was prepared for the hungry fugitives. Kyūbei sat by, his eyes dazzled by the wealth of goods displayed, and his nostrils shifting under the acrid perfume of the takuan and remembrance of his stupidity. The next morning Kyūbei was up betimes. Matazaémon was no dawdler. It was best to catch him satisfied with the morning meal, and perhaps beset by the night's regret over the loss of his daughter. In no way was it a pleasant mission. Kyūbei's pace became a crawl as he approached the garden gate on Teramachi. He put in an appearance at the kitchen side. O'Naka was here established, engaged in her duties and surely awaiting him. At sight of him she burst into what was half laugh and half tears. "Ah! It is Kyūbei San. Doubtless he comes on the part of Mino and Densuké. It is kind of Kyūbei to befriend them. The Danna (master) is very angry indeed. An only daughter, and one on whom he depended for a muko, he is much upset. Please go in and talk with him. Show anger at the runaways. To agree with him may somewhat soothe his passion. Condescend so to act." Kyūbei winked. And turn some of this anger on himself? Well, agreement might rouse the spirit of contradiction in Tamiya Dono. It was a characteristic of this hide-bound official. Matazaémon was drinking the last sips of tea from his rice bowl when the shōji were gently pushed apart, and the head of Kyūbei inserted in the opening. At first he paid no attention. Then as one in haste—"Ah! Is it Kyūbei? He comes early to-day—and hardly to apply for anything. The rice notes are not yet due for some weeks." His tone was grim; the usual indifferent benevolence of demeanor toward a townsman was conspicuously absent. Kyūbei felt chil...